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Saturday, March 24, 2012

EMSUMBAR / JEJULUK

Bisi bala ba ruai iban FB kala nanya aku entang ensumbar tauka nama juluk kitai Iban kelia. Sekeda nanya ari ni penatai nama nya, lalu bisi mega nanya kati tau nitihka peneka ati ngaga nama ensumbar kediri?

Tuju ensumbar tu dikena ngaga gegelar tauka jejuluk tauka nama dikena ngangauka orang ngambika iya teperansang ati ngereja pengawa enti lebuh ensumbar iya disebut. Enti kelia, ensumbar digaga nitih ka penuai bulu siku-siku, selalu iya pungka lelaki ngembuan ensumbar ti panjai, lalu ensumbar iya nya bekait enggau pengawa kayau ti dibatak tauka dikereja iya, ensumbar ti ngayanka pemerani, lalu siti ari tuju ensumbar tu kelia dikena ngelemi ka pala patung (ngenakutka) munsuh laban maya ka betempuh, Iban selalu iya dulu madahka nama enggau ensumbar diri.

Laban diatu menua nyau likun, pengawa ngayau udah lama gak nadai agi, tang bansa kitai Iban kemaya hari tu agi mega bisi begagaka ensumbar diri kena ngenanka pengawa asal kitai kelia, lalu ensumbar sida bisi bekaul enggau pengawa sereta perangai orang ke empu iya.

Ba baruh tu aku bisi nyelitka chunto ensumbar kitai Iban...

1. Lang Ngindang Menaul Tuntung nyawa deduka rerais manjung manggum senanggung ulu ilang, Lai NyakaiMenaul Banda maika kitai leka buah kenang, Raja Nata penyimpan pesaka dalam gudang

2. Segunggang Daun SabangUlup Menyalin Benang, laja layar pematang,Raja Nyaduh orang ke puh mandi di tengkujuh panchur hari.Temenggung Judan tinggi penepan penyimpan seruan dalam ati.

3. Bujang sigat udu mereti, landik bejaku pandai betusi berandau enggau ginti indu bantang.Rengga bedilah santa bepanga dua bepampang, landik bejaku pandai berambai jaku kenang.

4. Mabung Panggau anak arau Keling belelang. Mabung sigat ngembuan penemu nadai ke timpang. Mabung Panggai landik becherita pandai beensera ngembuan batu tusut bebalut mesai kajang.

5. Bujang Lembau, tau betiu landik bekebutau ulih ngupah enggau leka pelaga mau gempanang. Raja natu ngembuan penemu penuh tibang.Dato Intai kurang bejaku landik nurai di kirai keretas labang.

6. Laja Lelingga tinggi, sukat baruh merabung kajang. Orang laki sidi di jari tunjuk butang, landik merindang ngelantang ke ati orang ke beraie merampau ngenang.Datu siku siru bejaku ngembuan ati sinu mesai tungku Indai Abang.

7. Sentuku Buban ngembuan perugan pugu penemu. Bujang Abang Menyalu pandai bedungai landik belagu ngembuan tanduk ulat bulu mesai pugu pun kelindang. Raja Tuai landik megai ngmpung orang.

8. Bujang mit ngembuan runding nyaing udu lasit ari sumpit betibang tulang.Bujang Mangging pendiau imun runggu ensing landik nyeling endun kumang.Keling kenu bujang runggu enti bejaku enda gegampang.(kedua bali nama uchu Samy Vellu pandai bekedumu munyi bunsu antu dalam tibang).

9. Sinja Emperaja nyengkung, duku besi andung pemumpung rekung pengeluntang bukang.Orang laki modern kemaya hari landik macha dunya ngena rawang tum indu benda, tajau besai mua ngembuan peduman ayam jari.

10. Bujang Imun jarang ketawa semampai ketuchum, ngelalaika mau mas badas igi gempanang. Bujang merti ngembuan sagam ati pandai macha genera runding orang.

11. Daun limba limbi, bujang senang linggang nengeri. Terebai tinggi ngelambung kebung langgit ngeruang.Sebau kemarau hari,Bujang Linggang nengeri rajin ati nadai bepampang.

12. Lelayang Rangkang mandi di lenggang pasang Miri. Burung Among ngembuan puchung pengelandik jari.Radin Sanjau pandai ngilau ngelala genera dalam ati.

13. Kumang Ranjing ngembuan ruding peti menyanyi. Kumang ranchak Dara biak pengakak nembiak rebak dudi. Dara Racha tampak mua baka senaya bulan pegari

14. Kumang Menchi pandai mali diri, sekali iya ngenggang nyadi kenyalang lai menari.Dayang Sambai Dara Lupai pandai di chunggai tunjuk jari.

15. Dara Jelembai Kumang Jawai tampak temuai pulai hari. Dara nelap, Kumang Jinap landik ngubat penusah ati.Dayang Sato Dara Sinu landik bejaku pandai menyanyi.

16. Indu dara tampak mua baka senaya bulan pegari. Dara nganta tuchum ketawa nanya enggau sunga dabung gigi.Dayang Menti .Dara mereti tuchi ati sinu ke orang.

17. Dara mentaba hari, Indu pendai tampun puji pandai besanggai landik menanyi tukang nengkebang , Ngembuan bungkan dalam ati, bisi kunchi pun rang. ( Kedua bali nama Dara Bagau jengau rekung, duduk deduga nyembah pengabang)

18. Bujang Linggang menua bisi telaga dalam ati. Batang pauh laba tumbuh di daluh telaga kunchi. Kedu Mali Lebu ngembuan perugu penemu bebeli.

19. Ulup Batu Lichin ngembuan tinchin jamin nengeri. Bujang Ilang Lengain pandai engkeramat di ujung jari. Menggu ngembuan penemu ict.

20. Tabang lamba, tapang bekumbai, ngembuan pugai jaya nengeri Bujang lamba pandai melandai munyi serunai kesuling hari.

21. Bujang sigat besi berani ngembuan terupung di kandang lempuang. Selanjat landik nyurat nulis surat sempekat undang-undang.

22. Kapal belayar di tasik dalam, tan ngelaban lelangan alun gelumbang. Bujang tegar udu penyikar, landik nurai terabai perang.

23. Kah tebelian wi, pugu tunggul kawi, nyadika sulat ulu tulang.Bujang Tangga Rirang tau bejaku pandai betusi nyeritaka ensera leka kenang.

24. Ketupung baik ngikik malam terang. Bujang lansik ngembuan terepung buluh lalang.Radin Sanjau ngembuan ilau terupung dagang.

25. Rembun Sempun Jejabung kempang ati ngeluntang bukang.Bujang mali rampung ngeruranka ati indu bantang.

26. Bujang Tatau enda sumbung maya bejaku ulih ngitung ngembuan rintung di baruh rang.Kuju anggai laju terebai ngentilang remang.

27. Bujang kering bisi ruding ujung dabung baruh rang. Bujang Regas baka upas kesulai tandang. Sabang api tan bejembi tengah padang.

28. Keling Nading Kerangan, Bujang Linggang Lelangan, mandi di ai pasang nyegang. Apai Balan Seribu ngembuan perugu batu pemandang.

29. Bujang Jentang Kemarau rintau-rintau nengan remang, Ulup Batu Lichau selalu madamka laya butang. Keling Kenu, aya jamu madamka jaku laya orang.

30. Dara Imun likun pendiau tuchum nyingkum semampai di galau nyadi ke tengau malam terang. Dara Samban pandai nyumanka litan ati orang.

31. Kumang Indai Abang ngembuan pemandang batu intan. Dara batu gula ngembuan jayau batu bulan. Endu dara Menti pengibun ati semua orang.Endu Dara Rimbu bejaku siru ngasuh lantang.

32. Apai Jangkam Bulan pengibun bungkan rumbang penemu. Mali bejaku ngibun gelema semua pengeraja Jaku Iban. Bujang Kuang Kebat jari bejeluti landik bejelingkat nusun pengawa naka penemban.

33. Bujang kering nyelangking kijang. Batu timah betatah bangkang. Berangai besai pengundan penemu nadai ke timpang.Apai Sala Muda alai nyanda smua barang.

34. Kumpang Pali ngembuan ati manah chukup tuchi. Ngembuan puchung pengelina ati sapa ke tusah nyadi lantang.Rengayung betulang lempung sedia nulung semua orang.

35. Runggu batu chandi, tau berujan puh bejembi di panas lelaki belah bedilang.Selikau ngembuan batu ilau kena nenggau menua orang.

36. Jelenggai datai ari bingkai bulan kembung, Jaroh datai ari tengkujuh panchur wong ngembuan puchung pandai berenung landik nimang.

37. Mechan ngemata ke bulan pegari terang. Mechi ngemataka hari tawas gegantang.Kumbu Rayung ngembuan puchung pengerawang ati.

38. Ipuh Kinying ngelabuh ka nyumbuh siti menua. Bujang tinggi ensuruk remang.

39. Bujang Linggang nengeri. Tutup temilah besi penyimpan laja atung pematang.

40. Lelunyit tampun puji, Singgai menyawai besi berani. Ngembuan ati mutus kempang ngansak nembiak nganaka ensera leka timang.

41. Remaung Panggai ngemataka penyurai pintu remang. Sanda negung ngemataka kibung indu bantang. Lumpong ngembuan puchung mali rampung pengelempung tulang. Raja Gelegat ngempung adat semua orang.

42. Tempan besi ngemata ke nengeri menua Limbang. Raja besai landik bejaku pandai bejelutai nusi mayuh macham utai ngasuh ngeli rangkai tengkering rang.Remaung Kampung benyawa sagung ngansak nembiak nuju pemansang.

43. Endu Sudan leluyang Bulan, Dara Gembala tekang intan pandai bejaku betipan-tipan, landik ngajat ngelipatka lengan, rejat-rejat niti papan baka duan burung kenyalang.(Kedua bali nama Dara Jegit besanggul sintal selit besumping sulat tulang)

44. Angin puting beliung, Lai Nyanggai Menaul Tuntung. Suka Raja Remaung nyawa sagung nyais begerantang. Naga Ai Nabau beratung, ngajung semilu batu pinyang. Raja Ninti ngembuan ati sinu ngenang.

45. Tegung Remaung Dan Suka Raja Rengayan, Nyampi ke menua ili tasik selatan. Mai tandan gelagan bulan tangkai pinang. Raja Gala Gundi bjang berani kempang sinu ati pemuka kunchi pengerawang lempuang.

46. Ribut Ngesai biau balai. Lang Ngindang Menaul terebau, nyanggai bangkai manuk menang.Benyawa tila-tila nyaris reranggau nyadungka kitai tangkai lengain nyamai buah bindang.Selanjat ngembuan kitab dalam lempuang. Selumbing pemutus runding semua kenang.

47. Mas paun tuchi. Dayang ketupang bungai angi berega ke nengeri pasar Simanggang. Dara manis mua baka senaya bulan rumpang.Dara landik lunchik di tunjuk jari butang.

48. Kunchit Beragum mua menyana selalu ketuchum.Landik bejaku baka tusun ai ambun belayan midang.

49. Dayang Ketupang bungai nanyi, ngembuan bungkan buluh temiang.Dara Gangging ngembuan ruding bemunyi tetaing di malam petang.

Friday, March 16, 2012

Adat Iban - Ripih Nguan Anak Ari Kandung dataika Bujang/Dara

Bejalai betungkatka adat, tinduk bepanggalka pengingat. Nya siti ari pemayuh jaku rambai kitai Iban ti ngenang pengelikun kitai bansa ti bepegai ba adat enggau basa. Kitai betungkatka adat bepun ari kandung indai.... nyentuka lesi bebadi laya sulai...Ari indai ngandung, nyera dataika anak bujang dara


NGANDUNG ENGGAU NYERA

Terubah indu nemu diri deka betubuh bisi tauka ngandung nya lebuh iya ngasaka diri badu datai kain. Ba bulan siti ti nangkanka nya, enti iya nadai ga datai kain nya baru iya tentu nemu diri ngandung. Iya pan lalu belabuh ngitung bulan diri ngandung ari bulan keterubah iya nadai agi datai kain tadi. Pia mega sereta kandung udah lega, indu pan lalu berasai nyera. Lebuh indu nyera iya tetenguk ka mayuh macam utai dempa lebih agi baka buah masam.



BEPENTI

Nyadi lebuh kandung iya udah datat ba tujuh bulan nya baru indu nya enggau laki iya berengkah ga bepenti. Seduai iya mali ngetas randau atas ai tauka atas jalai enggaika indu kelalu begetah lebuh iya beranak. Seduai iya mali nekat ai, mali ngarut, mali nampunka bubu, mali mantangka paku lawang enggaika indu mar beranak. Indu mali ngelilihka minyak ngagai tapa lalu kena ngeminyak pala enggaika anak tuli. Seduai mali ngentakka ulu duku enggaika anak bengal. Seduai mali natuk telu manuk enggaika anak buta. Seduai mali nanam pisang enggaika pala anak besai. Seduai enda tau munuh jelu, burung tauka ular enggaika anak menawa sereta enggau deka bedarah idung. Seduai iya mali ngikis tacu enggaika anak enda tumbuh buk. Seduai mali bilik tama orang bisi nupi lelabi enggaika anak ngeram enda ada. Seduai iya mali narum enggaika anak ada celum. Enti indu nya bejalai ka bukai, nya jalai iya mansang nya ga jalai iya pulai enggaika anak tesut jalai ada. Seduai iya mali makai utai dalam kibung enggaika beranak mengkang. Seduai iya mali ngema batu enggaika anak tungkut. Seduai iya mali megaibangkai enggai ka anak menawa luput. Udah anak ada tang indal agi bisi getah dia apai iya mali nyilup tuduh enggau mali nekat ai. Sereta indu udah beranak penti pemali bukai enda mali dikereja agi ketungkah an pemali ti besai agi ngagai maya anak mit nyau tau maut kaki diri nya baru penti pemali abis.



BERANAK

Pengelama indu ngandung semilan bulan semilan ari. Sereta anak nya ada, orang ti ngulu kia ka lalu nuntungka papung tengkiung, tang kamaya tu nyau ditimbakka senapang. Kebuah iya pia laban ngambika anak nya beseregah lalu nyabak. Udah anak ditetak tali tampok tauka temuni (antu muni), iya lalu diberi mandi, udah nya lalu dibedung. Udah tembu medung iya, nya baru iya digalika lalu dikujuk ngena pua kumbu.

Lebuh orang ngintu anak mit dia indu bukai ka endang masal ngintu orang beranak pan lalu maut perut indal iya. Udah sida tembu bepaut, nya baru tubuh iya serap diunsut sida enggau lia, udah nya baru malut enggau balut tekalung.



BEKINDU

Udah iya tembu balut nya baru orang nudukka iya bekindu. Sereta baru duduk, iya lalu disapi enggau asi tiga suap. Sekumbang iya ka bekindu, utai dempa iya kena ngulai asi nya salai ikan, paku kubuk enggau buah pulur, tang semua lauk tu digulai enggau ai lia magang. Ai tauka lulun lia pan dempa iya mega ngambi ka tubuh iya angat.

Nyadi pengelama indu bekindu empat puluh satu malam. Nyadi jalai orang niap malam iya bekindu, tiang dicunting sida enggau kapu. Kebuah alai ngaga kelai ba tiang, laban kalia Iban nadai kelinda ari bulan. Nyadi kamaya tu laban semua orang nyau udah nemu nyurat magangnya baru sida ngitung malam ng ari bulan baka jalai bansa bukai. Nyadi unggun kena indu nya bekindu nitih ka menua endur iya diau. Enti indu di menua ulu, iya diasuh ngena unggun kayu malam, unggun manding tauka lensat.



NENGKADAH HARI ENGGAU NGETUP GARAM

Sereta tali tampuk udah tingkil kira empat lima ari udah anak mit nya ada, nya baru iya dibai ini iya tauka indu ka tuai agi umur dalam rumah nya pansut ke tanju ngambika iya engkadah ari. Lebuh engkadah ari dia anak mit nya lalu diculitka garam ba mulut. Udah nya baru disampi munyi tu:

“O hoi! Ni nuan Petara, ni nuan ini Inda rabung mendung, Ini Inee rabung ari. Ni nuan Serangindit ke ngaga langit ari buah embawang lanja, peda, tela, jaga, kemat ka ucu kami. Beri iya pemidik, beri iya pengelansik, asuh iya benama, awakka iya beberita diau di menua. Asuh iya gerai, asuh iya nyai asuh iya kaya, asuh iya raja. Gayu meh iya tu ku Sentuku, gerai ku Selampandai, nadai utai ngawa ku Petara.”



NGAGA NAMA ANAK

Nyadi kalia Iban enda beguai ngaga nama anak. Sekumbang anak nya agi mit iya dikumbai Ulat, enda milih lelaki tauka indu.

Lebuh apai indai ngagaka anak sida nama nitihka adat Iban kenyau ari kelia madah ngagai kaban apai indai enda aki ini bilik sepiak, awakka ngiga nama aki ini ke udah mati ka diangkatka nama anak Ulat tu. Nitihka adat Iban ngangkatka nama aki tauka ini ari apai tauka ari indai orang ka udah parai. Lebuh orang nyunggaka anak mit dia orang ke ngemata ka ricah bendar. Gendang taja enda tentu dipangkung bendar lebuh nya tang anembiak enti sida deka mangkung enda ditanga, ngambika bisi kena mampul pending awakka enda ninga burung manah tauka jai enti bisi bemunyi.

Udah anak nya diberi mandi, enti anak mit nya lelaki sayap manuk sepiak ditancang ngena benang mansau lalu dituat ka ba baur berayang. Enti iya indu laletan ga kena orang nuatka sayap manuk. Semak sayap manuk nya tadi di engkah ka orang piring siti atas kelingkang digantung orang ari pucuk buluh agi bedaun.

Tembu pengawa di ai, orang lalu pulai ke rumah. Sida ka pulai tu beripih baru baka ke mansang tadi lalu agi dilagu enggau gendang enggai ka ninga burung. Datai sida di rumah anak lalu dipangku indai iya dibai duduk atas setawak ba tengah ruai dibap ngena pua kumbu awakka ditatap enggau ai. Nyadi ai kena orang betatap nya ai batu penabar burung, ai ringgt, ai tincin mas engkah dalam pinggai besai.

Udah orang tembu natap anak seduai indai enggau ai pencelap nya baru orang lalu bempa ka penganan, tuak arak enggau macam pemakai bukai ka dikemisika sida. Udah tembu nya, nyau tengah ari nya baru orang lalu makai di ruai nya dikumbai makai diruaj meri anak mandi.



DIWA

Lebuh umur anak nya kurang lebih nyau manggai ba enam bulan, nya baru iya diwa aka tauka ini ti ngibun iya. Ba maya umur tu mega, indai iya empu nyau tau ninggalka iya gawa ke umai enggau ngagai endur bukai ke enda bengat jauh ari rumah. Kebuah iya enda tau turun jauh laban anak nya enda tau enda ditusuka iya. Lebuh aka tauka ini iya ngiia anak mit nya, leka wa sida manah bendar nitih ka penau sida berua. Sida ngayuka iya enti anak nya lelaki iya kering, jampat, regas, berani Iebuh maya ngayau mulau. Enti iya indu, sida ngayu ka iya pandai muntang, pandai nengkebang, landik ngikat landik ngebat ngaga pun laban nya endang rabung pengawa sida ke indu.

Sekumbang anak mit nya apin bisi adi, endang ka baka jalai Iban, iya agi tinduk begulai enggau apai indai. Nyadi enti iya udah ngadi nya baru tinduk enggau aki seduai ini.



MINCING LABU

Anak indu baru tau dikumbai mincing labu lebuh umur iya datai enam taun. Jaku tu dikena Iban bendar lebuh orang nanyaka maya umur anak iya.

Nyadi anak lelaki enti datai ba maya nya umur dikumbai baru sirat-leka, reti nya ama deka besirat ama agi ga deka telanjai, laban iya apin tentu nemu malu.

Tang deh ba maya nya umur anak indu enggau lelaki agi saum main. Sida nindu besulu diri sama diri nyabung dairn engkerajai, nyabung daun nan enggau nyabung daun bukau ha sebelah babas semak rumah tauka ditembawai.



SINTAL LEKA / MELIT LEKA

Baru nemu sintal leka reti nya anak indu nya kira baru umur baruh ari 6 taun lalu iya nguji ka diri masuk ka kain tang bedau tentu nemu nyintal ka kain lalu dileka ka iya. Anak lelaki pan bakanya mega, dikumbai orang baru nemu melit leka, retinya dibelitka sirat ngelinggi punggung ensepi enda nyadi lalu dileka ka iya ga. Baka nya mega maya anak lelaki ke baru tau ngambi kayu, umur iya kira 7 taun.



NGANGKATKA DIRI BUJANG ENGGAU DARA BIAK

Nyau datai ba umur sepuluh taun, nya baru anak indu belabuh tinduk kediri. Ari iya berengkah beserara tinduk ari apai indai iya lalu digagaka sida peninduk ti manah bendar kena mandang ka diri bisi anak dara. Agi kelia lebuh anak indu maya nya umur, enti iya anak orang ke tuai megai menua, iya diumbung di sadau dijaga kaban ulun sida ke indu. Pengelama iya diumbung bakanya nyentuk ka ari iya nurun belaki.

Nyadi anak lelaki ba maya nya umur, iya apin nyerara diri tinduk kadiri di ruai enti bujang bukai nadai tinduk semak ruai sida.

Endang adat Iban kenyau ari jeman dulu, enti anak nyau deka ngangkatka diri bujang, iya lalu diasuh apai iya besunat. Pengawa tu taja iya enda tau enda dikereja tiap iku anak Iban ke lelaki, iya okai pengawa di rami, tang dipelalai ka enggau bendar. Semua anak lelaki Iban enggai enda besunat, laban sida takut ka diri di kumbai orang kulup.



BELABUH BELAJAR GAWA

Nyadi anak indu enti umur iya udah manggai ba tujuh tauka delapan taun dia iya lalu mupuk diajar indai tauka ini iya berapi, nutuk enggau ngisar. Kebuah bakanya, ka satu, awakka iya jampat tau nulung sida sebilik gawa, enggau kadua beguai ka iya landik ngereja pengawa ti endang dikereja anak indu, kena iya ngidup ka diri empu ke dudi ari ila.

Nyadi anak lelaki ba maya nya umur baru belajar ngerangkang. Iya apin tau ngambi kayu, laban iya apin tekenaka kapak tauka beliung kena nebang, mungga enggau melah kayu. Pia mega an maya nya umur anak lelaki pen lalu belabuh nitih ka apai iya gawa ka babas. awakka iya meda ka gaya orang ngereja pengawa.

Nyadi anak indu entj umon iya nyau manggai tigabelas taun nya baru berengkah belajar nganyam. Utai dub dipelajar ka iya nya nganyam baka, nganyarn raga enggau nganyam utai bukai ti mudah dipadahka indai seduai ini iya.

Nyadi anak lelaki ba maya nya umur baru ngengkah ka cmi belajar ngena kapak tauka beliung, dikena ngambi kayu.



NGANGKATKA DIRI BUJANG ENGGAU DARA BENDAR

Lebuh umur anak lelaki nyau manggai empatbelas taun iya belabuh ngemujangka diri bendar. Lebuh nya apai indai iya ngajar iya jalai basa, jalai jaku siru, jaku manah enggau orang bukai. Pia mega ba mala tu umur anak lelaki baru nguji kadiri enggau bujang ka tuai agi ngayap. Nyadi laban ngayap tu endang uti hujang enggau dara bansa Iban, nya alai jaku di kena lelaki bebasaka indu Iebuh ngayap enda tau enda dipelajar ka sida bendar. Sida enda tau enda bebasa ka balai orang dara, bebasa ka orang ke tinduk nyangka orang bisi mimpi lalu naka ulih bejimat bejalai niti rumah orang. Nyadi enti sida jelar-jelar, ari penatai sida enggau jalai jaku sida, indu ke besai ati nemu lelaki nya anak orang ke kurang ajar. Indu enda rindu ka perangai lelaki baka nya.



Nyadi ari randau Iebuh ngayap mayuh bendar lelaki madahka diri deka bebini indu, tauka madahka diri kia ka endang ari asuh apai indai iya nanya indu nya ka bini. Lebuh ninga jaku tu indu enda tau enda berunding bendar. Kada ka jaku nya amat, kada enda semina deka ngulihka tubuh iya aja. Nya alai banya indu mayuh bendar meh penguji. Sida madahka diri apin deka belaki enti lelaki nya apin ngayan ka tanda iya anak lelaki. Baka tu tanda nya amat anak lelaki. Iya puas udah berambun ka nyawa pegi ka menua bukai ngiga nama ngiga reta. Agi mega lebuh munsuh agi mayuh kalia suah bendar orang ke dara ngumbai diri enda belaki ngapa enti tapa jari lelaki nya apin dicerengga enggau darah tau ka apin di tegulun. Laban peransang orang ka indu munyi nya, nya kebuah lelaki Iban kalia jarang enda pegi, jarang enda enggau ngayau, laban takutka diri pedis bulih induka bini. LeIaki ti enda mindah ari rumah rambau orang ka tuai kalia, nya ka dikumbai orang buyan lalu tau masok ke kain indu. Sida nya mar bendar tulih ka indu ke belinsar begamal ka bini.




Nambahka nya lebuh anak indu nyau ngangkatka diri dara bendar, enti bisi lelaki nanya iya ka bini, iya nyau tau diatur apai indai iya belaki. Umur anak dara Iban suah diatur belaki lebuh iya manggai bendar tujuh belas taun. Lebuh anak indu nya ngenaraka diri, dia inda iya lalu ngajar iya semua jalai nyaga tubuh diri dara. Iya diajar enda tau enda nemu ngaduka jalai basa enggau jaku kena berandau enggau anak lelaki ti ngayap ngagai iya. Iya endang nemu mega endang adat anak lelaki ngayap. Tang bulih enggau enda tubuh iya, nya atas ati indu empu, laban lelaki ti datai ba tikai balai iya enda tau bulih kediri enti ati indu enggau lelaki enda sama deka ka pangan nitihka pemanah budi enggau kelakar anak lelaki. Indai iya ngajar iya utai tu belalai bendar, lalu enggau naka ulih iya madah ka reti lelaki ke deka nipu enggau iya ti mai ati bendar deka bebini.

Menua Aku

Simanggang menua aku,
diselaput selimut putih remang biru.
Sri Aman menua kami,
kampung basah teritik embun pagi.
Kulu kili enda jauh bebali,
jauh dudi tinggal kediri.
Tu meh gaya menua iban ili ulu,
Simanggang menua aku.

Penyinu, penyayau, pengasih, enggau penyayang,
ari pasar Simanggang nyentukka Punggu Tapang,
dikelingi gunung bukut kelingkang,
te mayuh penumbuh laun mansang.
Menua repa munggu bepaya minta randang,
menua kampung endur bejit bejelangkit ngerinyik tusang,
ahh... lapa meh nuan lubah maju?
Ohh... Simanggang menua aku.

Wong Padung beberita endur bala merejuk tungging,
Wong Papu agi mabu tepian bunsu telanjing,
limpang ke Kara mansa menua Punggu Tapang,
kekiba kekanan emperan repa madang lalang.
Tuai rumah, pengulu enggau pengari menua tuju betentang,
baka ke nganti ambai peransang tunang,
ari Kuching melunggang Sungai Tenggang,
mansa Lachau udahnya Punggu Tapang,
nya rumah panjai aku,
Simanggang menua aku.

Ngarapka sapa bala Keling Aji,
ngemansangka menua ngempung mensia ngenanka nengeri,
ya lapa belampung bepilih kita menteri,
batu bata atap sing ukai subsidi,
dikenang mabuk nurun ngundi,
ngenang poverty, mere absurdity,
sinu ngenang my love for you,
Ohh... Simanggang menya aku.

Thursday, February 2, 2012

Angkat Iban Mit Besai

Udah gaya pengidup bangsa kitai,
Ari entigis sampai ke ulu sungai,
Ekonomi ukai kitai nadai,
Enda dikelimat abis dipakai,
Bisi sekeda bejako besai.
... Baka tong kosong bebunyi nyarih amai.

Oh... dini kita ke udah dipilih kami nyadi tuai?
Kita ke tau nyadi jembatan mai pesan ngagai perintah besai.
Uji buka mata ngambi ke ngelala,ansing pending ngambi ke ninga.
Uji tela pemerinsa bansa dayak sekumbang 30 tahun di pegai ia.
Mimit aja bisi ampit tang enda serata menua.
Cina mansang kaya, melayu udu maju, dayak agi merinsa belama lama.

Minta kita anang nutup mulut, enti baum be dewan negara.
Kenatai ke sebana kami laban kami pan nyukung sida ia.
Kitai mayuh pandai bisi PHD Masters Degree bisi Diploma.
Minta sida ia ngubah kuota ngambi ulih nyingkang sama serta.

Enti kelia kitai kering berinding pegari nama.
Nama diatu te macham penumbuh mayuh mawa?
Diatu badu agi ngelusu, aram angkat ari mimpi tinduk lena.

Thursday, September 8, 2011

Iban's Myth and History: Migration from Kapuas River Part 1

BEJIE NANGGA HARI

In these very early times, because of the presence of spirits all around them, settlers in Borneo frequently discussed the nature and dwelling place of the gods and spirits, to find the best way to worship and pay respect to them. The Muslim missionaries had already started to arrive to trade and spread their Islamic teachings to this part of the country. They had already established their foothold in the islands of Sumatra and Java and gradually weakened the Hindu Majapahit Empire. 

It was at about this time, at a place called Ketapang in Northwest Kalimantan, there lived a very famous Iban ancestor named Bejie. The Muslim missionaries had frequently spoken of the almighty god named Allah whose abode is high in the sky. 

Iban's MYTH and History: Migrations and the Origins of Iban Culture

In ancient times, when the island of Borneo was still only sparsely inhabited, those who dwelled there lived in fear of many kinds of demons, dwarfs and spirits. These beings might either look after men or else punish them with death if they broke taboos.

As spirits (antu) were everywhere, 

Friday, July 29, 2011

Iban's Custom and Cultures: The Origin of Adat Nguai

Previously, I've posted the post about 'Nguai' in Iban. So I thought of, its about time to translate them into English - And add up a little info that I missed in the sister post. - Where did Nguai tradition came from?

          In the ancient days, the Ibans were very particular about their daughters and sons going to marry. This was because 'nguai' was a very important issue in the social and economic system of the Iban people.

Thursday, July 28, 2011

The People of Panggau Libau

I am sure, most of us ever heard of Keling, the hero of Panggau Libau, and Kumang, his wife from
Gellong. I am sure too, alot of us have this question popped off our head, who are these people of Panggau-Gellong? Gods huh?
No, they weren't Gods, but people with special power, above ordinary human like you and me, or I can simply put them this way - Angels.

          Intermediate between humankind and the petara in the sky is a third major category of supernatural, the Orang Panggau. 

          These are the heroes and heroines of the mythic Panggau-Gellong world. Their domain is said to lie between the visible world and the sky. Thus in myth and ritual liturgy, those who journey to visit the gods and goddesses frequently pass through the Panggau-Gellong world to make their way to the homes of the petara. 

          Like the gods, these heroes and heroines possess supernatural powers and are believe to be capable of metamorphosis. Being great mythical heroes, they are credited with exemplary physical ability, beauty, creativity, skills in craftsmanship and other attributes of humankind. 

          They are, for example, the patrons of women weavers and male warriors. Their prowess is the subject of vast oral epic literature among the Iban society. Like the gods and goddesses, the Orang Panggau are beneficent and acts in ways that further human purposes and this makes them the invisible intermediaries. 

          During major Gawai festivals, they represent the gawai sponsor in inviting, welcoming and entertain the gods and goddesses whom the human bards have called down from the sky to bless and participate, unseen, in the ritual work of the Gawai.

 

Adat of Birth

For the Iban, a child’s introduction into ritual life is graduated. Thus 'Ngetup Garam' signals the first enlargement of its relational field beyond the bilik. - Anang ngelaban sida ke tuai, sida dulu Ngetup Garam.

          Through 'Ngetup Garam' the infant is removed for the first time from the confines of the bilik apartment and is introduced to the basic temporal dimensions of the Iban visible world, to daylight and the orbiting sun, and, at the same time, its presence is made known to the gods into whose care it is placed.

          The principal gods invoked are those responsible for the main constituents of its newly created person: namely, its visible body and its unseen soul. Finally, the journey from the bilik to the tanju’ and back to the bilik is seen by the Iban as a movement between areas of minimal and maximal spiritual danger, and back again, within the longhouse.

          The main rites of birth conclude with the infant's ritual first bath (Meri Anak Mandi) at the longhouse bathing place. Ritual bathing gives recognition to the child’s social persona within the community, while similarly locating it ritually in a beneficent relation with the spiritual forces believed to be present beyond its threshold. The rite opens at dawn with the preparation of three sets of offerings on the family’s section of the longhouse gallery. When prepared, one set of offerings is carried into the bilik apartment. 

          There it is presented to the family’s guardian spirits (Tua). The other two are carried to the river side where, as part of the bathing ritual, one is presented to the spirits of the water (Antu Ai), the other to the spirits of the forest (Antu Babas).

          As soon as these preparations are completed, the bathing party assembles on the gallery and is formed into a procession. After making a complete circuit of the gallery, its pathway strewn with popped rice, the procession, bearing the child, descends the entry ladder and proceeds in file to the river bathing place accompanied by the music of drums and gongs. At the 'Penai' the offerings to the water spirits are cast into the river. The chief ritual officiant then wades into the water. Standing in the river, he pronounces a complex invocation (Sampi) in which he calls on the spirits of the water to form a parallel, unseen procession in the realms beyond the longhouse threshold.

          The spirits are described in his invocation as arriving at the penai’ from both upriver and downriver, from the river’s headwaters, its many branching streams, and from its mouth at the sea. Like human beings, the spirits, although unseen, inhabit ‘this world’ (Dunya tu). The invocation is characteristically structured as a dialogue in which the officiant becomes a number of different characters, both seen and unseen. 

          At first he self-reflexively describes the purpose of the rites and the intent of his own actions. Then, as they assemble, he assumes the identity of the spirits. These include the spirits of turtles, crocodiles and river fish. The spirits, through this dialogue, announce their arrival in processional order. Speaking through the officiant, they describe the magical blessings and charms they have brought to distribute among the bathing party and declare their intention to look after the infant, preserving it particularly from drowning. The guardianship of the river spirits, established at first bathing, is believed to continue throughout an individual’s lifetime. 

          In the poem of lamentation following death, the souls of the dead leave the familiar world of the longhouse by way of its bathing place, travel by river to the Otherworld (Sebayan) and pass the homes of their former spirit-guardians. As they come to each of these homes in turn, they release the spirits from guardianship and bid them farewell. Later, in rituals that involve the souls return from the Otherworld (Sebayan), the souls again pass these homes just before they reach the 'Penai' of the living. The spatial imagery thus locates the river spirits within the living world but beyond the boundaries of human society, its outer limits defined in this ritual construction by the 'Penai'.

          As the infant is bathed, a chicken is sacrificed and its blood is allowed to flow into the river. The final set of offerings is then presented to the spirits of the forest. If the infant is male, these are hung from a spear (Sangkuh), if female, they are hung from a shed-stick (Leletan). Why spears and shed-stick? Spears (Sangkuh) and shed-sticks (Leletan) symbolizing the pre-eminent gender roles of men and women: warfare (Ngayau) for men and weaving (Nenun Pua Kumbu) for women.

          As these offerings are being set out the procession reassembles and, bearing the infant, returns to the longhouse gallery. Here the mother and infant undergo a secondary bathing rite called 'Betata', literally 'to drench' or 'sprinkle with water'. The mother and child are seated together on a gong (Tawak), covered by a ritual 'Pua Kumbu' cloth, at their family’s section of the upper gallery (ruai atas). Here they are individually touched with water by other longhouse members and the family's guests from neighbouring communities. 'Betata' thus dramatizes the end of the mother’s and child’s confinement and their ritual reintegration into the community.

          In the series of rites that follows birth, beginning with 'Bekindu' and ending with 'Betata' each rite makes use of a different socially demarcated area of the longhouse and its surroundings. As a result, the series as a whole is constituted as an ordered movement through the longhouse community at large. 

          This movement ritually effects the progressive engagement of the newborn infant in an expanding series of social and ritual relationships — moving outward from the bilik to the longhouse and beyond to the larger river system that encompasses them both — and from confinement within the spiritually secure bilik apartment to location within an all-embracing, but increasingly dangerous cosmological order. 

          Spiritual danger is spatialized and through the ritual organization of the longhouse, this danger is progressively confronted as the infant journeys through the community, becoming in the end a source of efficacy and spiritual protection. Finally, these journeys are always, like the internal ordering of the longhouse itself, bidirectional, returning to the source from which they began. Thus they move from inside to outside the longhouse, to its veranda and river bathing place, then back inside again, first to the bilik, then to the communal gallery; hence, not upriver and downriver but along its opposite, life-symbolizing east–west coordinates.

Iban's Tradition For New Born Baby - Ngetup Garam Nengkadah Hari

          Shortly after birth, as soon as the severed umbilical cord has dropped off, the infant’s confinement is temporarily interrupted and it undergoes a secondary birth, this done outside the bilik, in a brief rite called 'Ngetup Garam' literally ‘to taste salt’. - Awaka Masin Baka Garam, Rajin Gawa Enda Kelalah.

          During this rite, the infant is carried from the bilik to the open-air veranda. Here it is presented to the sky (Langit) and to the daylight (Hari), the latter epitomizing the visible, ‘seen’ dimensions of bodily reality. It is made to look up into the sky and so ‘take cognizance of the day’ (Nengkadah hari).

          At the same time, a small bit of salt is placed in the infant’s mouth to give its body ‘taste’ (Tabar). The elder holding the child then pronounces an invocation presenting the infant to the Gods (Petara) and asking them to take the child into their care. 
 
         Reflecting Iban notions of the dichotomous nature of experience — the contrast between waking reality and the dream world of the soul — the principal Gods invoked are:  

1. 'Selampandai' (Creator God) who, as a blacksmith, forges and shapes the child’s visible body (tuboh) (and later repairs it should it receive physical injury). 

2. 'Ini Inda' who, as the shaman goddess, is the principal protective deity associated with the soul (Semengat) and with the invisible plant counterpart (Ayu) that represents human life in its mortal aspect.